If the rival churches were not compelled to tolerate each other, they could not, consistently with their own teaching, accept the prevailing theory of the public school. Under that theory the schools are silent about matters of faith, and teachers are supposed to be neutral on the issues of history and science which bear upon religion. The churches permit this because they cannot agree on the dogma they would wish to have taught. The Catholics would rather have no dogma in the schools than [p077] Protestant dogma; the fundamentalists would rather have none than have modernist. This situation is held to be a good one. But that is only because all the alternatives are so much worse. No church can sincerely subscribe to the theory that questions of faith do not enter into the education of children. Wherever churches are rich enough to establish their own schools, or powerful enough to control the public school, they make short work of the “godless” school. Either they establish religious schools of their own, as the Catholics and Lutherans have done, or they impose their views on the public schools as the fundamentalists have done wherever they have the necessary voting strength. The last fight of Mr. Bryan’s life was made on behalf of the theory that if a majority of voters in Tennessee were fundamentalists then they had the right to make public education in Tennessee fundamentalist too. One of the standing grievances of the Catholic Church in America is that Catholics are taxed to support schools to which they cannot conscientiously send their children.